The Augustine of Hippo bibliography contains a list of works published by fourth-century Christian bishop and theologian Augustine of Hippo.
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Augustine was one of the most prolific Latin authors in terms of surviving works, and the list of his works consists of more than one hundred separate titles. [1] They include apologetic works against the heresies of the Arians, Donatists, Manichaeans and Pelagians; texts on Christian doctrine, notably De Doctrina Christiana (On Christian Doctrine); and exegetical works such as commentaries on Book of Genesis, the Psalms and Paul's Letter to the Romans; along with many sermons and letters.
Apart from those, Augustine is probably best known for his Confessions, which is a personal account of his earlier life, and for De civitate dei ( The City of God , consisting of 22 books), which he wrote to restore the confidence of his fellow Christians, which was badly shaken by the sack of Rome by the Visigoths in 410. His On the Trinity , in which he developed what has become known as the 'psychological analogy' of the Trinity, is also among his masterpieces. He also wrote On Free Choice Of The Will ( De libero arbitrio ), addressing why God gives humans free will that can be used for evil.
At the end of his life (c. 426–427) Augustine revisited his previous works in chronological order in the Retractationes . The title of this work is often translated into English as Retractions, which has led some to assume that at the end of his career, Augustine retreated from his earlier theological positions. In fact, the Latin title literally means "re-treatments" and though in this work Augustine suggested what he would have said differently, it provides little in the way of actual "retraction." It does, however, give the reader a rare picture of the development of a writer and his final thoughts.[ citation needed ]
The chronology of Augustine's work is in many cases uncertain, and scholarly estimates of dates may differ.
Latin title | English translation | Approximate date |
---|---|---|
Contra Academicos | Against the Academics | 386/7 [2] |
De Ordine | On Order | 386/7 [2] |
De immortalitate animae | On the Immortality of the Soul | 386/7 [2] |
Soliloquiorum libri duo | Soliloquies | 386/7 [2] |
De Dialetica | On Dialectic | 387 [3] |
De animae quantitate | On the Magnitude of the Soul | 388 [2] |
De moribus ecclesiae catholicae et de moribus Manichaeorum | On the Morals of the Catholic Church and on the Morals of the Manichaeans | 388–389 [4] |
De musica | On Music | 388-390 [2] |
De magistro | On the Teacher | 388–391 [2] |
De libero arbitrio | On Free Choice of the Will | 388-395 [2] |
De utilitate credendi | On the Profit of Believing | 391–392 [2] |
De duabus animabus [contra Manichaeos] | On Two Souls, Against the Manichaeans | 391–392 [4] |
[Acta] contra Fortunatum [Manichaeum] | Acts or Disputation Against Fortunatus the Manichaean | 392 [5] |
Enarrationes in Psalmos | Enarrations, or Expositions, on the Psalms | 392–422 [2] |
De fide et symbolo | On Faith and the Creed | 393 [4] |
De genesi ad litteram imperfectus liber | The Incomplete Literal Meaning of Genesis | 393/4 [6] |
De sermone Domini in monte | Our Lord's Sermon on the Mount | 394 [4] |
De diversis quaestionibus octaginta tribus | On eighty-three various questions | 395 [7] |
De mendacio | On Lying | 395 [8] |
Contra epistulam Manichaei quam vocant fundamenti | Against the Epistle of Manichaeus Called Fundamental | 396–397 [4] |
De agone Christiano | The Christian Combat | 396–397 [9] |
De doctrina Christiana | On Christian Doctrine | 396/7–426/7 [2] |
Confessiones | Confessions | 397–400 [10] |
De natura boni contra Manichaeos | Concerning the Nature of Good, Against the Manichaeans | 399 [2] |
De catechizandis rudibus | On the Catechising of the Uninstructed | 399 [4] |
De trinitate | On the Trinity | 399–419 or 426 [2] |
De fide rerum invisibilium | Concerning Faith of Things Not Seen | 400 [11] |
De opere monachorum | On the Work of Monks | 400 [12] |
Contra Faustum [Manichaeum] | Reply to Faustus the Manichaean | 400 [2] |
De consensu evangelistarum | On the Harmony of the Evangelists | 400 [4] |
De bono coniugali | On the Good of Marriage | 401 [4] |
De sancta virginitate | On Holy Virginity | 401 [13] |
De Genesi ad litteram | The Literal Meaning of Genesis | 401/2–416 [2] |
Contra litteras Petiliani | Answer to the Letters of Petilian, Bishop of Cirta | 401–405 [2] |
De baptismo [contra Donatistas] | On Baptism, Against the Donatists | 404 [2] |
In Iohannis evangelium tractatus | Treatises on the Gospel of John | 406–420 [2] |
In Epistolam Joannis Ad Parthos Tractatus Decem | Homilies on the First Epistle of John | 407 [2] |
De peccatorum meritis et remissione et de baptismo parvulorum | On Merits and Remission of Sin, and Infant Baptism | 412 [4] |
De spiritu et littera | On the Spirit and the Letter | 412 [2] |
De civitate Dei | The City of God | 412–426 [2] |
De natura et gratia | On Nature and Grace | 413–417 [2] |
De bono viduitatis | On the Good of Widowhood | 414 [14] |
De patientia | On Patience | 415–417 [15] |
De perfectione iustitiae hominis | On Man's Perfection in Righteousness | 416 [4] |
De gestis Pelagii | On the Proceedings of Pelagius | 417/8 [16] |
De correctione Donatistarum | The Correction of the Donatists | 417 [17] |
De gratia Christi et de peccato originali | On the Grace of Christ, and on Original Sin | 418 [18] |
De continentia | On Continence | 418–420 [19] |
De anima et eius origine | On the Soul and its Origin | 419/21 [20] |
De nuptiis et concupiscientia | On Marriage and Concupiscence | 419–420 [21] |
Contra mendacium [ad Consentium] | To Consentius: Against Lying | 420 [8] |
Contra duas epistulas Pelagianorum | Against Two Letters of the Pelagians | 420 [22] |
Enchiridion ad Laurentium, seu de fide, spe et caritate | Enchiridion on Faith, Hope and Love | 421 [23] |
De cura pro mortuis gerenda | On Care to be Had For the Dead | 422 [24] |
De gratia et libero arbitrio | On Grace and Free Will | 424–427 [2] |
De symbolo ad catechumenos | On the Creed: A Sermon to Catechumens | 425 [25] |
De correptione et gratia | On Rebuke and Grace | 426/7 [2] |
Retractationes | Retractations | 426–427 [26] |
De haeresibus ad Quodvultdeum | To Quodvultdeus, On Heresies | 428/9 [27] |
De praedestinatione sanctorum | On the Predestination of the Saints | 428/9 [28] |
De dono perseverantiae | On the Gift of Perseverance | 428/9 [29] |
Contra Iulianum opus imperfectum libri sex | Unfinished Work in Answer to Julian | 430 (died while writing) [30] |
Ambrosiaster or Pseudo-Ambrose is the name given to the unknown author of a commentary on the epistles of Saint Paul, written some time between 366 and 384 AD. This commentary was erroneously attributed for a long time to St. Ambrose, hence the name "Ambrosiaster". Various conjectures have been made as to Ambrosiaster's true identity, and several other works have been attributed to the same author, with varying degrees of certainty.
Augustine of Hippo, also known as Saint Augustine, was a theologian and philosopher of Berber origin and the bishop of Hippo Regius in Numidia, Roman North Africa. His writings influenced the development of Western philosophy and Western Christianity, and he is viewed as one of the most important Church Fathers of the Latin Church in the Patristic Period. His many important works include The City of God, On Christian Doctrine, and Confessions.
Celibacy is the state of voluntarily being unmarried, sexually abstinent, or both, usually for religious reasons. It is often in association with the role of a religious official or devotee. In its narrow sense, the term celibacy is applied only to those for whom the unmarried state is the result of a sacred vow, act of renunciation, or religious conviction. In a wider sense, it is commonly understood to only mean abstinence from sexual activity.
Pelagianism is a Christian theological position that holds that the original sin did not taint human nature and that humans by divine grace have free will to achieve human perfection. Pelagius, an ascetic and philosopher from the British Isles, taught that God could not command believers to do the impossible, and therefore it must be possible to satisfy all divine commandments. He also taught that it was unjust to punish one person for the sins of another; therefore, infants are born blameless. Pelagius accepted no excuse for sinful behaviour and taught that all Christians, regardless of their station in life, should live unimpeachable, sinless lives.
Pelagius was a Romano-British theologian known for promoting a system of doctrines which emphasized human choice in salvation and denied original sin. Pelagius was accused of heresy at the synod of Jerusalem in 415 and his doctrines were harshly criticized by Augustine of Hippo, especially the Pelagian views about humankind's good nature and individual responsibility for choosing ascetism. Pelagius especially stressed the freedom of human will. Very little is known about the personal life and career of Pelagius.
Prosper of Aquitaine, a Christian writer and disciple of Augustine of Hippo, was the first continuator of Jerome's Universal Chronicle.
Semi-Pelagianism is a Christian theological and soteriological school of thought about the role of free will in salvation. In semipelagian thought, a distinction is made between the beginning of faith and the increase of faith. Semipelagian thought teaches that the latter half – growing in faith – is the work of God, while the beginning of faith is an act of free will, with grace supervening only later. Semipelagianism in its original form was developed as a compromise between Pelagianism and the teaching of Church Fathers such as Saint Augustine. Adherents to Pelagianism hold that people are born untainted by sin and do not need salvation unless they choose to sin, a belief which had been dismissed as heresy. In contrast, Augustine taught that people cannot come to God without the grace of God. Like pelagianism, pemipelegianism was labeled heresy by the Western Church at the Second Council of Orange in 529.
John Cassian, also known as John the Ascetic and John Cassian the Roman, was a Christian monk and theologian celebrated in both the Western and Eastern churches for his mystical writings. Cassian is noted for his role in bringing the ideas and practices of early Christian monasticism to the medieval West.
Blossius Aemilius Dracontius of Carthage was a Christian poet who flourished in Roman Africa during the latter part of the 5th century. He belonged to a family of landowners, and practiced as a lawyer in his native place. After the conquest of the country by the Vandals, Dracontius was at first allowed to retain possession of his estates, but was subsequently despoiled of his property and thrown into prison by the Vandal king Gaiseric, whose triumphs he had omitted to celebrate, while he had written a panegyric on a foreign and hostile ruler. He subsequently addressed an elegiac poem to the king, asking pardon, and pleading for release. The result is not known, but it is supposed that Dracontius obtained his liberty and migrated to northern Roman Italy in search of peace and quiet. This is consistent with the discovery at Bobbio of a 15th-century MS., now in the Biblioteca Nazionale at Naples, containing a number of poems by Dracontius.
Eucherius was a high-born and high-ranking ecclesiastic in the Christian church in Roman Gaul. He is remembered for his letters advocating extreme self-abnegation. From 439, he served as Archbishop of Lyon, and Henry Wace ranked him "the most distinguished occupant of that see" after Irenaeus. He is venerated as a saint within the Catholic Church.
The term Hexameron refers either to the genre of theological treatise that describes God's work on the six days of creation or to the six days of creation themselves. Most often these theological works take the form of commentaries on Genesis. As a genre, hexameral literature was popular in the early church and medieval periods. The word derives its name from the Greek roots hexa-, meaning "six", and hemer-, meaning "day".
De libero arbitrio voluntatis, often shortened to De libero arbitrio, is a book by Augustine of Hippo which seeks to resolve the problem of evil in Christianity by asserting that free will is the cause of all suffering. The first of its three volumes was completed in 388; the second and third were written between 391 and 395. The work is structured as a dialogue between Augustine and his companion Evodius; it ranges over several topics, and includes an attempted proof of the existence of God.
Hortensius or On Philosophy is a lost dialogue written by Marcus Tullius Cicero in the year 45 BC. The dialogue—which is named after Cicero's friendly rival and associate, the speaker and politician Quintus Hortensius Hortalus—took the form of a protreptic. In the work, Cicero, Hortensius, Quintus Lutatius Catulus, and Lucius Licinius Lucullus discuss the best use of one's leisure time. At the conclusion of the work, Cicero argues that the pursuit of philosophy is the most important endeavor.
Karla Pollmann is the President at the University of Tübingen in Germany, an office she has held since October 1, 2022. Previously she was the Dean of Arts at the University of Bristol, where she worked in both the department of Classics and Ancient History and the department of Religion and Theology. Her research covers Classical to Late Antiquity, patristics, the history of exegesis and hermeneutics, and the thought of Augustine of Hippo and its reception.
Roland J. Teske, S.J. was a Roman Catholic priest member of the Jesuit order. Teske was also a medievalist and philosopher and Professor Emeritus of Philosophy at Marquette University. He published several books about medieval philosophy and theology, and translated and prepared English translations of their work, specializing in St. Augustine's philosophical and religious views and the work of the later philosopher William of Auvergne, Bishop of Paris.
Pseudo-Augustine is the name given by scholars to the authors, collectively, of works falsely attributed to Augustine of Hippo. Augustine himself in his Retractiones lists many of his works, while his disciple Possidius tried to provide a complete list in his Indiculus. Despite this check, false attributions to Augustine abound.
Augustinianism is the philosophical and theological system of Augustine of Hippo and its subsequent development by other thinkers, notably Boethius, Anselm of Canterbury and Bonaventure. Among Augustine's most important works are The City of God, De doctrina Christiana, and Confessions.
Augustinian Calvinism is a term used to emphasize the origin of John Calvin's theology within Augustine of Hippo's theology over a thousand years earlier. By his own admission, John Calvin's theology was deeply influenced by Augustine of Hippo, the fourth-century church father. Twentieth-century Reformed theologian B. B. Warfield said, "The system of doctrine taught by Calvin is just the Augustinianism common to the whole body of the Reformers." Paul Helm, a well-known Reformed theologian, used the term Augustinian Calvinism for his view in the book "The Augustinian-Calvinist View" in Divine Foreknowledge: Four Views.
Perpetua was a late Roman abbess, the daughter of Saint Monica and Patricius, and the younger sister of Augustine of Hippo.
Jordan of Quedlinburg was an Augustinian hermit, influential writer and preacher. He is known for his advocacy of a moderate asceticism.